← Diary Entry Iannuzzi Citations →
This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
13-1921-12-15 Biblical Resonance Analysis
Volume 13 — December 15, 1921 “Reordering oneself in Jesus by fusing oneself in His Will. Only the acts done in the Divine Will give themselves back to the origin in which the soul was created, and take life within the sphere of Eternity.”
STAGE ONE — Independent Biblical Identification
Reordering in Jesus through Total Fusion in the Divine Will
“Reorder yourself in Me. And do you know how you can reorder yourself in Me? By fusing all of yourself in my Will. Even the breath, the heartbeat and the air you breathe must be nothing but fusion in my Will. So does order enter between Creator and creature, and she returns to the origin from which she came.”
Acts 17:28 — “‘For in him we live, move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’” The most direct scriptural parallel to “even the breath, the heartbeat and the air you breathe must be nothing but fusion in my Will”; the Pauline proclamation that life, motion, and being all subsist in God is the doctrinal basis for the entry’s demand that every physical act, down to involuntary breathing, be fusion in the divine Will. The order between Creator and creature that the entry describes is the realized form of what Acts 17:28 states as the universal ontological condition. Direct doctrinal parallel
Colossians 1:17 — “He is before all things, and in him all things are held together.” The cosmic coherence that reordering in Jesus restores; “all things hold together” in Christ names the principle of the order the entry describes — the creature who returns to origin, fusing in the DW, re-enters the Christological hold-together that is the structural ground of all order. Christological/Trinitarian
Ephesians 1:9–11 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,” The cosmic reordering as the divine economy’s terminal purpose; the creature’s personal reordering-in-the-DW is the micro-enacted form of the “unite all things in him” mystery-plan. Each fusion in the DW advances the eschatological unification. Direct doctrinal parallel
Romans 8:6 — “For the mind of the flesh is death, but the mind of the Spirit is life and peace;” The contrast between the disorder-state (flesh = departure from origin) and the reordered-in-Spirit state (life and peace = return to origin); the entry’s “order, honor, and perfection” when the creature remains in her origin corresponds precisely to the “life and peace” of Romans 8:6. Direct doctrinal parallel
The Origin — Perfection in Not Moving, Disorder in Departing
“All things are in order, have their place of honor and are perfect, when they do not move from the origin from which they came. Once they move from the origin, all is disorder, dishonor, imperfection.”
Genesis 1:31 — “And God saw everything that he had made, and behold, it was very good.” The original state of order as the standard to which the return is directed; the “very good” of creation is the condition of things being in their place of honor, each in its origin — the entry’s definition of perfection is not moral achievement but ontological alignment with the Creator’s original design. Direct doctrinal parallel
Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The origin-and-return structure as the cosmic grammar of all existence; “from him… to him” names the two poles the entry articulates — the origin (from him) and the return (to him) are the constitutive arc of creaturely being, and all disorder is the failure of the “to him” movement. Direct doctrinal parallel
Sirach 16:26–28 (translation pending) — “The works of the Lord have been good from the beginning, and from the beginning he assigned their works, their portions, and their ways forever… They do not crowd each other, and they never disobey his word.” The original order as the state in which created things occupy their assigned portion without displacement; the entry’s “all things have their place of honor” when in their origin is the recovery of this pre-fallen perfection of order. Typological
Ecclesiastes 12:7 — “and the dust returns to the earth as it was, and the spirit returns to God who gave it.” The return-to-origin as the fundamental movement of created life toward its source; the DW acts accomplish this return while the soul lives, not only at death — they give the soul back to her origin in every act, anticipating the definitive return that death enacts. Direct doctrinal parallel
DW Acts Taking Life in the Sphere of Eternity
“Only the acts done in my Will give themselves back to the origin in which the soul was created, and take life within the sphere of Eternity, bringing to their Creator the divine homages and the glory of their own Will. All other acts remain down below, waiting for the last hour of life, each to undergo its own judgment and the pain it deserves.”
Hebrews 4:9–11 — “There remains therefore a Sabbath rest for the people of God. For he who has entered into his rest has himself also rested from his works, as God did from his. Let’s therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.” The sphere of eternity as the divine Sabbath rest into which DW acts enter; “take life within the sphere of Eternity” corresponds to entering God’s rest — the acts done in the DW share in the eternal mode of divine activity that is simultaneously rest and fullness. Direct doctrinal parallel
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The DW acts’ taking-life-in-eternity as their hiddenness with Christ in God; what is done in the DW is hidden in the divine life itself, which is why it cannot be seen or measured from below — it has its life at the level of the hidden divine reality. Direct doctrinal parallel
Revelation 14:13 — “‘Blessed are the dead who die in the Lord from now on.’” … “that they may rest from their labors, for their works follow with them.” The DW acts that “take life within the sphere of Eternity” as the form of deeds that follow into eternal life; acts outside the DW “remain down below, waiting for the last hour” — they lack the eternal quality that allows acts to follow the soul into the divine sphere. Direct doctrinal parallel
John 17:24 — “Father, I desire that they also whom you have given me be with me where I am, that they may see my glory which you have given me, for you loved me before the foundation of the world.” The return to origin as the fulfillment of Christ’s desire for the creature to be where he is — in the eternal sphere; the DW acts that “take life within the sphere of Eternity” are the present-tense form of this being-with-Christ-where-he-is. Direct doctrinal parallel
No Act Outside the Divine Will Can Be Called Pure
“There is no act done outside of my Will, even good, which can be called pure. The mere lacking aim at my Will is to throw mud over the most beautiful works; and then, the mere moving from one’s origin deserves a penalty.”
Isaiah 64:6 — “For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our iniquities, like the wind, take us away.” The classic prophetic text for the impurity of even righteous deeds apart from proper divine orientation; the entry’s claim that no act outside the DW “can be called pure” extends the Isaianic principle to its DW-theological maximum — even the finest post-Redemption acts lack purity if they lack aim at the divine Will. Direct doctrinal parallel
Romans 14:23 — “But he who doubts is condemned if he eats, because it isn’t of faith; and whatever is not of faith is sin.” The Pauline principle that acts not rooted in the proper divine orientation are fundamentally disordered; “lacking aim at my Will” is the DW-form of failing to proceed from the faith that orients all acts toward their divine source. The entry’s “no act… even good, which can be called pure” is the intensification of this principle at the level of purity rather than merely of sin. Direct doctrinal parallel
James 1:17 — “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor turning shadow.” The only perfection is what comes from above and returns to its divine origin; acts done outside the DW lack this divine origin-and-return arc and so fall short of the purity and perfection that alone satisfies the Creator. Direct doctrinal parallel
Philippians 4:8 — “whatever things are true, whatever things are honorable, whatever things are just, whatever things are … think about these things.” Purity as the standard; the entry’s claim that non-DW acts cannot be “called pure” names the failure to meet this standard even in apparently good works — purity requires not merely moral goodness but ontological alignment with the divine origin. Direct doctrinal parallel
Creation on the Wings of the Volition — Waiting in Vain for the Return
“Creation was delivered on the wings of my Volition, and on those same wings I would want it to return to Me — but I wait in vain. This is why everything is disorder and confusion.”
Deuteronomy 32:11 — “As an eagle that stirs up her nest, that flutters over her young, he spread abroad his wings, he took them, he bore them on his feathers.” The wings of the divine Volition as the original carrier of creation; “Creation was delivered on the wings of my Volition” draws on this image — the eagle bearing the young on its wings is the type of the divine Will bearing creation into existence, and the return on those same wings is the type of the DW soul carried back to the divine origin. Typological
Hosea 11:1–7 — “When Israel was a child, then I loved him, … images. Yet I taught Ephraim to walk. I took them by their arms, … I drew them with cords of a man, with ties of love; … plans. My people are determined to turn from me.” The divine lament over the child who refuses to return; “I wait in vain” is the concentrated form of the entire Hosea 11 movement — the Father who bore creation into being, taught it, and led it, now waiting as creation turns away rather than returning on the wings that delivered it. Affective/meditative
Isaiah 1:2–3 — “Hear, heavens, and listen, earth; for the LORD has spoken: “I have nourished and brought up children and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel doesn’t know. My people don’t consider.” The lament that even animals return to their origin (their master’s crib) while the human creature refuses; “I wait in vain” resonates with this Isaianic observation — the most rational and elevated creature is the one who fails to return to the origin that even animals instinctively honor. Affective/meditative
Revelation 2:5 — “Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lamp stand out of its place, unless you repent.” The command to return-to-origin, refused by the many — the entry’s “I wait in vain” is the divine response to the refusal of this command; creation was delivered from a particular origin and the return requires doing the “first works” that correspond to that origin. Direct doctrinal parallel
Reparation in the Divine Will for the Disorder of All
“Come into my Will to give Me, in the name of all, reparation for such great disorder.”
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” The reparatory vicarious function; coming into the DW to give reparation “in the name of all” is the Colossians 1:24 cooperative completion — the disorder of all non-DW acts is being filled by the DW soul’s return-to-origin acts, offered universally. Direct doctrinal parallel
Ezekiel 22:30 — “I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I found no one.” The gap-standing reparatory function whose negative form is here answered; the soul called to come into the DW and give reparation “in the name of all” is the one who stands in the gap — the structural form of what November 19 disclosed as the Gethsemane-left-arm role. Typological
1 Timothy 2:1 — “I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men,” The universal intercession as the formal structure of the “in the name of all” reparatory function; the DW soul coming to give reparation for the world’s disorder enacts the most comprehensive form of Paul’s intercession imperative — not praying for all people but giving reparation for all disorder. Direct doctrinal parallel
Romans 5:20 — “The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly,” The reparatory logic in which the disorder that has accumulated becomes the very measure of the required DW response; the invitation to give reparation “in the name of all” for the great disorder is the enactment of the abounding-grace principle — the greater the disorder, the greater the invitation to DW-reparation. Direct doctrinal parallel
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
The entry’s central claim — perfection = not moving from origin; departure = disorder — both Stage One and Hogan identify as the structural thesis. The correspondence is complete: Hogan: “perfection is that you do not move from the origin from which you came.” The impurity of all non-DW acts, even good ones — both identify this as the entry’s most challenging claim. Hogan: “every act outside of the divine will remains down below… there’s no act done outside of my will, even good ones, that can be called pure… that really deserves to be really looked at.” The “Creation was delivered on the wings of my Volition” / return-along-same-wings — both identify the structural parallel to the December 3 return-along-same-steps teaching.
DEVIATIONS
Hogan provides no Scripture citations in this entry. Stage One’s entire citation apparatus constitutes the biblical mapping.
ADDITIONS — MINE
- Acts 17:28 — “in him we live and move and have our being”; the most direct parallel to “even the breath, the heartbeat and the air you breathe must be nothing but fusion in my Will”
- Colossians 1:17 — “in him all things hold together”; the cosmic coherence reordering restores
- Ephesians 1:9–11 — “a plan for the fullness of time, to unite all things in him”; personal reordering as micro-form of universal unification
- Romans 8:6 — life and peace through setting the mind on the Spirit; the content of returning to origin
- Genesis 1:31 — “behold, it was very good”; original order as the standard
- Romans 11:36 — “from him… to him are all things”; origin-and-return as the cosmic grammar
- Sirach 16:26–28 — created things in their appointed portions without displacement
- Ecclesiastes 12:7 — the spirit returns to God who gave it; DW acts accomplish this while alive
- Hebrews 4:9–11 — the Sabbath rest = the sphere of eternity DW acts enter
- Colossians 3:3 — life hidden with Christ in God; the hiddenness of DW acts in eternity
- Revelation 14:13 — deeds following into eternal life vs. acts remaining below
- John 17:24 — desire that the creature be where he is; return to origin as present-tense fulfillment
- Isaiah 64:6 — righteous deeds like polluted garments; the prophetic precedent for impurity-of-good-acts
- Romans 14:23 — whatever does not proceed from faith is sin; the DW-form
- James 1:17 — every perfect gift from above; only acts with divine origin and return are pure
- Philippians 4:8 — purity as the standard non-DW acts cannot meet
- Deuteronomy 32:11 — the eagle bearing creation on wings; typological ground for “wings of my Volition”
- Hosea 11:1–7 — the parental lament over the child who refuses to return
- Isaiah 1:2–3 — even animals know their master’s crib; the human creature uniquely fails to return
- Revelation 2:5 — remember from where you have fallen; return-to-origin refused
- Colossians 1:24 — filling up what is lacking in Christ’s afflictions; the reparatory vicarious function
- Ezekiel 22:30 — “I sought a man to stand in the gap… but I found none”; now one is found
- 1 Timothy 2:1 — intercession for all people; universal reparatory structure
- Romans 5:20 — where sin increased grace abounded all the more; the reparatory logic
ADDITIONS — HERS
The “nine out of every ten people die and go to purgatory” forward bridge — Hogan connects the entry’s teaching about non-DW acts remaining below and awaiting judgment to this higher-volume statistic. This confirms the theological logic: acts outside the DW, even good ones, carry penalties that require purgatorial purification. The bridge is already recorded in the IP forward bridges list.
The eschatological note: “once we die, we are absolutely locked into the divine will forever” — Hogan’s observation that death is the moment of permanent DW-fixation, making the choice to live in the DW while alive an anticipation of what death will enforce definitively. This illuminates the entry’s “acts done outside my Will remain down below, waiting for the last hour of life” — the last hour is the moment of fixation, when the DW is no longer chosen but imposed.
The return-to-pre-Fall-origin interpretation — Hogan: “every time we do an act in the divine will, we’re going back to the time before the fall of Adam and we are picking up the divine life from that particular point.” This grounds the “origin” as specifically the pre-lapsarian state — the origin is not creation in general but creation before the break. Stage One’s Genesis 1:31 anchor supports this reading.
VIP / SPECIAL DESIGNATIONS
No VIP designation.
STAGE TWO SYNTHESIS
The combined findings converge on the entry’s single unified doctrine: the origin-and-return arc as the structural law of all creaturely existence, with the DW acts as the only mechanism that realizes the return while the soul lives. Hogan provides no citations but supplies three important interpretive contributions: the pre-Fall-Adam origin reading, the purgatory-statistic forward bridge, and the eschatological fixation-at-death observation. The dominant biblical traditions are the cosmic-grammar tradition (Romans 11:36; Ephesians 1:9–11; Acts 17:28) for the origin-and-return structure, the prophetic-lament tradition (Hosea 11; Isaiah 1:2–3; Isaiah 64:6) for the “waiting in vain” and impurity themes, and the eschatological-acts tradition (Hebrews 4:9–11; Revelation 14:13; Colossians 3:3) for the DW acts taking life in eternity.
Cross-Entry Synthesis
Volume 13 — December 15, 1921 “Reordering oneself in Jesus by fusing oneself in His Will. Only the acts done in the Divine Will give themselves back to the origin in which the soul was created, and take life within the sphere of Eternity.”
Reordering through Fusion — the Total Claim
The entry’s opening demand — “even the breath, the heartbeat and the air you breathe must be nothing but fusion” — is the most comprehensive DW-immersion statement in the corpus. Acts 17:28 provides the doctrinal ground: “in him we live and move and have our being” is the universal ontological condition, and the fusion-demand is its volitional activation. Hogan’s fusion prayer — “I fuse all of me in all of you all the time” — distills this into its operative form, and her marriage analogy names the structural requirement: the surrender must be renewed continuously, not stated once.
The Origin — Definition of Perfection, Ground of Disorder
Romans 11:36 supplies the cosmic grammar the entry presupposes: “from him and through him and to him are all things.” The origin (from him) and the return (to him) are the structural poles of all creaturely existence. Perfection is not virtue-achievement but ontological alignment — remaining in the constitutive “from him” so that the “to him” is continuously enacted. Disorder is departure from this arc.
Hogan’s reframing is the most clarifying contribution: in prior sanctities, perfection meant perfecting patience or charity or another virtue; in the DW, perfection means not moving from one’s origin. This distinction — perfection-as-virtue versus perfection-as-origin-fidelity — is the December 3 categorical distinction (Redemption/sanctity) applied at the level of perfection’s definition. Hogan’s reading of the “origin” as specifically the pre-lapsarian state (Genesis 1:31) grounds the return structurally: the DW soul “picks up divine life from before the Fall.”
DW Acts in the Sphere of Eternity vs. Acts Remaining Below
Hebrews 4:9–11, Colossians 3:3, and Revelation 14:13 together identify the eschatological character of DW acts: they enter the divine Sabbath-rest, are hidden with Christ in God, and carry the “deeds follow” quality that survives death. Acts outside the DW “remain down below, waiting for the last hour.” Hogan’s purgatory-statistic bridge (nine out of ten) and her eschatological fixation observation (“once we die, we are absolutely locked into the divine will forever”) together illuminate this: the majority of even good acts carry a residue requiring purification, because no act outside the DW can be called pure (Isaiah 64:6; Romans 14:23).
Creation’s Wings and the Waiting in Vain
Deuteronomy 32:11, Hosea 11:1–7, and Isaiah 1:2–3 form the scriptural background for “I wait in vain.” The eagle-wings image (Deuteronomy 32:11) gives the form in which Creation was delivered; Hosea 11 gives the parental lament over the child who refuses to return; Isaiah 1:2–3 adds the irony that even animals return to their origin while the human creature refuses. The “waiting in vain” is not divine frustration but the formal declaration of the disorder pervading creation — the disorder for which the DW soul is called to make reparation “in the name of all.”
Ezekiel 22:30 — “I sought a man to stand in the gap… but I found none” — is the negative form whose positive answer the entry provides. November 19’s Gethsemane-left-arm disclosure receives its structural ground here: the entire creation’s non-return on the wings of the divine Volition is the disorder for which the DW soul’s reparatory function exists.
Synthesis Conclusion
The dominant biblical imagination is the cosmic-grammar tradition (Romans 11:36; Acts 17:28; Ephesians 1:9–11) for the origin-and-return structure, intersecting with the prophetic-lament tradition (Hosea 11; Isaiah 1:2–3; Isaiah 64:6) for the “waiting in vain” and impurity themes. The three most load-bearing correspondences are: (1) Acts 17:28 / Romans 11:36 — the cosmic-grammar ground making the fusion-demand and origin-return structure theologically necessary; (2) Isaiah 64:6 / Romans 14:23 — the prophetic and Pauline precedents for the radical claim that no act outside the DW can be called pure; (3) Hebrews 4:9–11 / Revelation 14:13 — the eschatological-acts framework in which DW acts take life in the sphere of eternity while non-DW acts remain below.
Observation Notes
See this note in volume context →
13-1921-12-15
DWE-1 major new register — impurity-of-all-non-DW-acts / origin-departure: “There is no act done outside of my Will, even good, which can be called pure. The mere lacking aim at my Will is to throw mud over the most beautiful works.” The most radical DWE-1 register in the corpus: not superiority in degree or kind (prior registers) but the categorical impurity of everything outside the DW, even acts ordinarily considered virtuous. Prior DWE-1 registers established the DW’s structural superiority (harbor-vs-sea, solar-primacy, surpassing-the-Eucharist, seal-of-Creator’s-Sanctity, categorical-distinction at December 3). This register drops to the level of ontological purity: no act outside the DW can be called pure because it lacks the origin-and-return arc that alone constitutes purity. Isaiah 64:6 and Romans 14:23 as governing anchors. Hogan’s reframing of perfection-as-origin-fidelity (vs. perfection-as-virtue) is the most clarifying analytical gloss.
SUW-1 new register — origin-return / sphere-of-Eternity form: “Only the acts done in my Will give themselves back to the origin in which the soul was created, and take life within the sphere of Eternity.” The will-union expressed as the soul’s ontological return to her pre-creational origin — not the binding of wills (double-chains, September 2) or the soul-to-body animation (October 27) or the kinship-by-prerogative (November 4), but the cosmic-arc form: the DW soul returns on the same wings by which she was delivered, taking life within the eternal sphere that was her origin. Hebrews 4:9–11 and Romans 11:36 as governing anchors.
LAN-1 new register — waiting-in-vain / creation-refuses-return: “Creation was delivered on the wings of my Volition, and on those same wings I would want it to return to Me — but I wait in vain.” The divine waiting as the most cosmic form of LAN-1 in the corpus: not the sorrow of the unpoured gift (September 21), nor the sorrow of separation from one person (September 28), nor the tabernacle-loneliness (October 29), but the Creator waiting for the return of the whole creation delivered on the wings of his Volition. Hosea 11:1–7 and Isaiah 1:2–3 as governing anchors; the LAN-1 affective tone reaches its widest cosmic scope here.